In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.
Mu Isaaya amakumi abiri mu munaana, "abanyoomi abafuga" "Yerusaalemi" bakiikirizibwa nga "abatamiivu ba Efulayimu," era nga "engule ey'okwenyumiriza." "Engule" kikiikirira obukulembeze ate "okwenyumiriza" kikiikirira ekikula ekya Setaani.
The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law. The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living began.
Abatamiivu bageranywa n’ensigalira (“ekisigalira”) efuuka “engule” ya Katonda ey’ekitiibwa, kubanga mu kiseera ky’enkuba ey’enkomerero Mukama ateekaawo “obwakabaka bw’ekitiibwa” bwe, nga kyalabirizibwa bwe yateekaawo “obwakabaka bw’ekisa” ku musaalaba. Obwakabaka bw’ekisa ku musaalaba bwali ekifaananyi ky’obwakabaka bw’ekitiibwa ku tteeka lya Ssande. Enkuba ey’enkomerero yatandika ku 9/11 bwe kwatandika okuteekebwako akabonero kw’abo 144,000 n’okusalira omusango kw’abalamu.
“I saw that all things are intensely looking and stretching their thoughts on the impending crisis before them. The sins of Israel must go to judgment beforehand. Every sin must be confessed at the sanctuary, then the work will move. It must be done now. The remnant in the time of trouble will cry, My God, My God, why hast Thou forsaken me?
Nnalaba nti bonna bakaza amaaso era banywisa amagezi gaabwe ku kizibu ekikulu ekibali mu maaso ekirindiridde okubatuukako. Ebibi bya Isirayiri biteekwa okusooka okugenda mu musango. Ekibi kyonna kiteekwa okwatulibwa mu kifo ekitukuvu; olwo omulimu gunaagendera mu maaso. Kiteekwa okukolebwa kaakano. Abasigaddewo mu kiseera ky’obuzibu balikaaba nti, Katonda wange, Katonda wange, lwaki onvuddeko?
“The latter rain is coming on those that are pure—all then will receive it as formerly.
Enkuba ey’oluvannyuma ejja okutonnya ku abo abalongoofu—olwo bonna bajja okufuna enkuba eyo nga bwe kyali edda.
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.
Bwe bamalayika bana balekawo, Kristo alitandikawo obwakabaka bwe. Tewali afuna enkuba ey’oluvannyuma okujjako abo abakola buli kye basobola. Kristo yandituyambye. Bonna basobola okuba abawanguzi olw’ekisa kya Katonda, okuyita mu musaayi gwa Yesu. Eggulu lyonna lifaayo ku mulimu guno. Bamalayika nabo bafaayo. Spalding and Magan, 3.
The four winds of Revelation are also represented by Isaiah as a rough wind that had been stayed during the day of the east wind, as are Revelation’s four winds of strife held in check by the four angels. The four winds are identified as an “angry horse seeking to break loose” bringing “death and destruction” by Sister White. The four winds are progressively released, beginning at 9/11 then greatly amplified at the Sunday law, and then fully loosed when human probation closes.
Empewo ennya ez’Okubikkulirwa era zilagibwa Isaaya ng’empewo enkambwe eyali yaziyiziddwa mu lunaku lw’empewo ey’ebuvanjuba; era mu ngeri y’emu, empewo ennya ez’obutabanguko mu Okubikkulirwa ziziyizibwa abamalayika bana. Empewo ennya zinnyonnyolwa Mukyala White ng’ “embalaasi enyiigidde eyetaaga okusumulukuka,” ezireeta “okufa n’okuzikiriza.” Empewo ennya zino zisumululibwa mpola mpola, nga zitandikira ku 9/11, ne ziyitirizibwa nnyo ku tteeka lya Ssande, oluvannyuma ne zisumulukibwa ddala nga kiggwawo ekiseera eky’okugezesebwa kw’abantu.
Released and Restrained
Okuyimbulwa n’Okuziyizibwa
The seventh trumpet, which is also the third woe, which announces the finishing of the mystery of God was prophetically sounded at 9/11 when Islam was released and then prophetically restrained by George W. Bush post-911. The mother of Islam, Hagar, Ishmael’s mother is a symbol of restraint and release. She was released by Sarah to procreate with Abraham by Sarah, then because of jealousy she was restrained by Sarah, causing Hagar to run away, until the angel restrained Hagar from running and told her to return. After the birth of Isaac, the strife of Hagar and Sarah continued until Abraham cast out the bondwoman, thus placing another restraint upon her.
Akagombe ak’omusanvu, era ke kibonerezo eky’okusatu, ekimanyisa okumalirizibwa kw’ekyama kya Katonda, kaafuuwa mu bubalagazi ku 9/11, nga Obusiraamu bwassumululibwa; era oluvannyuma George W. Bush n’abuziyiza mu bubalagazi oluvannyuma lwa 9/11. Maama w’Obusiraamu, Agali, nnyina wa Isumaeri, ye kabonero k’ekiziyizo n’okusumulula. Saalaayi yamusumulula azalire Ibulayimu mu kifo kye, naye olw’obuggya Saalaayi n’amussaako ekiziyizo, ne kiviirako Agali okudduka, okutuusa malayika lwe yamuzuiza okudduka n’amugamba addeyo. Oluvannyuma lw’okuzalwa kwa Isaaka, obutakkaanya bwa Agali ne Saalaayi ne bweyongera okutuusa lwe Ibulayimu n’agoba Agali, omuddu omukazi; bityo n’amussaako ekiziyizo ekirala.
The four angels of Islam were released at the beginning of the three hundred and ninety-one year and fifteen-day prophecy of Revelation chapter nine verse fifteen and they were then restrained on August 11, 1840.
Bamalayika bana b’Obusiraamu baasumululibwa ku ntandikwa y’obunnabbi obw’emyaka 391 n’ennaku 15 obuli mu Okubikkulirwa essuula 9, olunyiriri 15, era oluvannyuma ne bakomyebwa nga ku 11 Ogw’omunaana, 1840.
And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.
Ate malayika ow’omukaaga n’afuuwa enkondeere ye, ne mpulira eddoboozi okuva ku nko ennya ez’ekyoto ekya zaabu ekiri mu maaso ga Katonda, nga ligamba malayika ow’omukaaga eyalina enkondeere nti, Bbulula bamalayika bana abasibiddwa ku mugga omukulu Efulati. Ne bamalayika bana ne babbululwa, abaali bategekeddwa olw’essaawa emu, n’olunaku lumu, n’omwezi gumu, n’omwaka gumu, okutta ekitundu eky’okusatu ky’abantu. Okubikkulirwa 9:13-15.
After Islam of the third woe was released to attack at 9/11, George W. Bush initiated his worldwide war on terrorism and put a restraint on Islam. The first mention of Ishmael, the symbol of Islam identifies that Ishmael descendants would be against every man and every man would be against them.
Oluvannyuma lw’Islam ey’ennaku ey’okusatu okuyimbulwa okulumba ku 9/11, George W. Bush yatandikawo olutalo lwe olw’ensi yonna ku bakolera eby’obutemu era n’ateekako ekkomo ku Islam. Okusooka okw’okwogerako ku Ishmael, akabonero ka Islam, kulaga nti abazzukulu ba Ishmael bajja kubeera balabe ba buli muntu, era buli muntu ajja kubeera mulabe waabwe.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Malayika wa Mukama n’amugamba nti, Laba, olina olubuto, ojja kuzaala omwana w’obulenzi, era omutuume erinnya lye Isimaeri; kubanga Mukama awulidde okubonyaabonyezebwa kwo. Era aliba omusajja w’ensiko; omukono gwe guliba ku buli muntu, n’omukono gwa buli muntu guliba ku ye; era alibeera mu maaso ga baganda be bonna. Olubereberye 16:11, 12.
Islam is the power at the end of the world that “every man’s hand” will be against, and Islam will be against every man, just as it is being perfectly fulfilled today. The particular work of Islam as a symbol of prophecy is to bring about a world war. This subject is confirmed by the story of Elijah, John the Baptist and is represented as “the angering of the nations” in the book of Revelation.
Obusiraamu kye buyinza ku nkomerero y’ensi, abantu bonna balibulwanyiza, era n’Obusiraamu bulirwanyiza buli muntu, nga bwe kituukirizibwa bulungi leero. Omulimu omwawufu gw’Obusiraamu ng’akabonero k’obunnabbi kwe kuleeta olutalo lw’ensi yonna. Ensonga eno ekakasibwa mu ebyawandiikibwa ku Eriya ne Yokaana Omubatiza, era eyimirizibwa ng’ “okusunguwazibwa kw’amawanga” mu Kitabo ky’Okubikkulirwa.
“‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
"‘Okutandika okw’ekiseera ekyo eky’obuzibu,’ omwogerwako wano tekitegeeza kiseera amakuba lwe ganaatandika okuyiikibwa, wabula akaseera akatono nnyo nga tebinnaba kuyiikibwa, Kristo ng’ali mu Kifo Ekitukuvu. Mu kiseera ekyo, nga omulimu gw’obulokozi gugenda guggwaawo, obuzibu bunaabeera bujja ku nsi, era amawanga ganaasunguwala, naye ganaakomezebwanga obutaziyiza omulimu gwa Malayika ow’okusatu. Mu kiseera ekyo ‘enfula ey’enkomerero,’ oba okuzzaamu amaanyi okuva mu maaso g’Omukama, enejja okuwa amaanyi eddoboozi ery’amaanyi erya Malayika ow’okusatu, era n’etegeka abatukuvu okusimama mu kiseera amakuba omusanvu agasembayo lwe ganaayiikibwa." Ebyawandiikibwa Ebyasooka, 85.
In the “days” when the latter rain is falling, Christ sets up His kingdom of glory as represented in the book of Daniel.
Mu "nnaku" emvula ey'oluvannyuma bw'egwa, Kristo ateekawo obwakabaka bwe obw'ekitiibwa, nga bwe bulagibwa mu kitabo kya Danyeri.
And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Daniel 2:44.
Era mu nnaku z’abakabaka abo Katonda ow’eggulu alitereeza obwakabaka, obutajja kusanyizibwawo: era obwakabaka obwo tebulisigibwa eri abantu abalala, naye bulimenyamenya n’okuzikiriza obwakabaka buno bwonna, era buliyimirira emirembe gyonna. Danyeri 2:44.
In the “days” when Christ sets up His kingdom of glory, those who are Christ’s “crown” of glory are contrasted with the drunkards who wear the “crown” of pride. Habakkuk’s “vision” that was to be written and made plain upon “tables” graphically illustrates the historical witness of the foundational truths of Adventism. In Habakkuk’s testimony Joel’s two classes of either “pride” or “glory” are represented as a class who are—justified by faith or who are—lifted up in pride. Verse four of chapter two addresses the two classes and they parallel the classic illustration of the Pharisee and the Publican. The Publican went home justified and the Pharisee’s “soul” is “not upright” for it is “lifted up.”
Mu “nnaku” Kristo lw’ateekawo obwakabaka bwe obw’ekitiibwa, abo ab’aba “engule” ya Kristo ey’ekitiibwa bagereranyizibwa n’abatamiivu abambadde “engule” y’amalala. “Okulaba” kwa Habakkuku okwali kulina okuwandiikibwa ne kiteekebwawo nga kitereera ku “bisanike” kulaga bulambulukufu obufakazi bw’ebyafaayo bw’amazima ag’ensibuko g’Adiventisimu. Mu bujulizi bwa Habakkuku ebika bibiri bya Yoweeri eby’“amalala” oba “ekitiibwa” biragibwa ng’ekibiina ekituukirizibwa olw’okukkiriza oba ekigweyimusa mu malala. Olunyiriri olw’okuna olw’omutwe ogw’okubiri lyogera ku bika byombi era bifaanagana ne kifaananyi ekimanyiddwa eky’Omufalisaayo n’Omusolooza w’omusolo. Omusolooza yaddayo ewaka atuukiriziddwa, ate “omwoyo” gw’Omufalisaayo “si mugolokofu” kubanga “gweyimusa.”
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Laba, omwoyo gwe ogw'eyimuse si mugolokofu mu ye; naye omutuukirivu aliba mulamu olw'okukkiriza kwe. Abakkuki 2:4.
In the next verse Habakkuk identifies the class whose hearts are lifted up in pride as drunk, thus connecting Isaiah’s and Habakkuk’s drunks with “pride.”
Mu luyiriri oluddako Habakkuku alambulula ekibiina ky’abo abalina emitima egyegulumidde mu malala ng’abatamiivu, bw’atyo n’agatta abatamiivu aboogeddwako Isaaya ne Habakkuku ne “amalala.”
Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:5.
Weewaawo era, kubanga omwenge gumulimba, ye musajja omwenyamivu; tasigala mu maka ge, agaziya okwegomba kwe ng’emagombe, era ali ng’okufa, ate takkuta; naye akuŋŋaanya gy’ali amawanga gonna, n’akuŋŋaanya gy’ali abantu bonna. Habakuku 2:5.
It is worth remembering that these verses in Habakkuk were not only fulfilled in Millerite history, but their fulfillment was a common subject of both Ellen White and the early pioneers of Adventism. Those who were justified by the faith represented in verse four of Millerite history were those who endured the crisis of the first disappointment, which marked both the tarrying time and the arrival of the second angel’s message announcing the fall of Babylon. The Millerites understood within that testing history that the former covenant people, who had been historically Protestants had become the daughters of Babylon. Those Protestants were Protestants represented by the church of Sardis, representing a covenant people, for they had a “name”, symbol of both character and covenant relationship, but they were dead.
Kisaanira okwejjukira nti ebitundu ebyo mu Habakkuku tebyatuukirizibwa mu byafaayo by’Abamillerite byokka, naye okutuukirizibwa kwabyo kwali ensonga eyogerwangako nnyo ne Ellen White era n’abatandisi abasooka b’Obwadiventisti. Abo abaali batuukirizibwa olw’okukkiriza okuli mu olunyiriri olw’okuna nga bwe kyali mu byafaayo by’Abamillerite be baayitamu akaseera ak’ekizibu ak’okulemererwa okusooka, ekyalanga wamu n’ebbanga ery’okulindiriza n’okutuuka kw’obubaka bw’omumalaika ow’okubiri obulangirira okugwa kwa Babulooni. Abamillerite baategeera mu byafaayo ebyo eby’okukemebwa nti abantu b’endagaano abaasooka, abaali mu byafaayo BaProtestanti, baafuuka bawala ba Babulooni. Abo BaProtestanti baakiikirirwa ekkanisa eya Saadi, nga bali abantu b’endagaano, kubanga baalina “erinnya”, akabonero ak’empisa n’obukwataganye bw’endagaano, naye baali bafu.
And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.
Era omuwandiikire malayika w’ekkanisa eri mu Saadiisi nti: Bino by’ayogera oyo alina emyoyo omusanvu egya Katonda n’emmunyeenye musanvu; mmanyi ebikolwa byo, olina erinnya nga oli mulamu, naye ofudde. Okubikkulirwa 3:1.
In the testing process of 1844 that began on April 19 and thereafter ended on October 22—those who failed the testing process were lifted up in pride, and if we would but read the verses that follow verse five, the characteristic of human pride is there exemplified with an illustration of papal arrogance and self-exaltation. It ends in verse twenty where it is pronounced that the Lord is in His holy temple, let all the earth keep silent.
Mu nteekateeka y’okugezesebwa eya 1844 eyatandika nga April 19 era oluvannyuma ne eggwa nga October 22—abo abaalemwa mu kugezesebwa baagulumira mu malala; era singa twasoma eminnyiriri egiddirira olunyiriri olutaano, engeri y’amalala g’abantu erabikiddwa awo mu ky’okulabirako ky’amalala g’obwa Papa n’okweegulumiza. Kiggwa ku lunnyiriri amakumi abiri, awategeezebwa nti Mukama ali mu yeekaalu ye entukuvu; ensi yonna esirikirire.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Naye Mukama ali mu yeekaalu ye entukuvu: ensi yonna esirike mu maaso ge. Abakkuku 2:20.
Verse two of Habakkuk chapter two identifies the first disappointment of April 19, 1844 and the chapter ends in verse twenty, which clearly marks October 22, 1844 when the Lord came suddenly to His temple.
Olunyiriri olw’okubiri mu ssuula ey’okubiri ey’ekitabo kya Habakkuku lulaga obutatuukirizibwa bw’ensuubi obwasooka obwa nga 19 Epreeri 1844, era essuula lino likoma ku lunyiriri olw’amakumi abiri, olulaga bulungi nti nga 22 Okitobba 1844 Mukama yajja mu bwangu mu yeekaalu ye.
Four Comings on October 22, 1844 (line upon line)
Okujja emirundi ena nga 22 Okitobba 1844 (olunyiriri ku lunyiriri)
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
Okujja kwa Kristo ng’Kabona Asinga Obukulu waffe mu Kifo Ekitukuvu Ennyo, olw’okutukuza Eky’Obutukuvu, nga bwe kulagibwa mu Danieri 8:14; okujja kw’Omwana w’omuntu eri Oyo Owakadde w’Ennaku, nga bwe kulagiddwa mu Danieri 7:13; n’okujja kwa Mukama mu Yeekaalu ye, nga bwe kwalagulwa Malaki, byonna bye biraga ekintu kye kimu; era kino kiragibwa ne mu kujja kw’Omugole ku mbaga y’obugole, Kristo bwe yakiyogera mu kigambo ekifaananyi ky’abawala abatali bafumbo kkumi, mu Matayo 25. The Great Controversy, 426.
Verses three and four identify the two classes which are produced in the testing process of verse two through to verse twenty, the testing process of April 19, 1844 unto October 22, 1844. Verse four through nineteen are addressing the papal power with the exception of verse fourteen which addresses the history that follows the descent of the angel of Revelation chapter eighteen at 9/11.
Ennyiriri essatu n’enya ziraga ebika bibiri ebifulumira mu nteekateeka y’okugezesa eya nnyiriri ey’okubiri okutuuka ku nnyiriri ey’amakumi abiri—ekiseera ky’okugezesa okuva nga Apuli 19, 1844 okutuuka nga Okitoba 22, 1844. Ennyiriri okuva ku ey’okuna okutuuka ku ey’ekkumi n’emyenda zikwata ku buyinza bwa Papa, okuggyako ennyiriri ey’ekkumi n’enna, eraga ebyafaayo ebigoberera okukkira wansi kwa malayika ow’Okubikkulirwa essuula ey’ekkumi n’omunaana ku 9/11.
For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea. Habakkuk 2:14.
Kubanga ensi erijjula okumanya ku kitiibwa kya Mukama, ng'amazzi bwe gabikka ennyanja. Abakkuki 2:14.
In the testing process of the second angel in Millerite history two classes of worshippers were developed and thereafter manifested at the crisis of October 22, 1844. The character of the wicked in the passage is the character of the papacy, and in that testing period the faithful Millerites came to proclaim in agreement with the message of the second angel that the Protestant church had become the daughters of Rome through their rejection of the Millerite message. The controversy that unfolded between the starting at April 19 and the ending on October 22 is where character either as a proud drinker of Babylon’s wine as was Belshazzar or as someone who like Daniel before Belshazzar was justified by his faith. That controversy is where the drama unfolds that awakens the world to the eternal realities associated with the third angel’s message. The backdrop of the drunk verses the justified is placed within the context of the argument being how the world is enlightened to the issues, “For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.” That enlightening began at 9/11.
Mu kiseera ky’okugezesebwa kwa Malayika ow’okubiri mu byafaayo by’Abamillerite, ebika by’abasinza bibiri byatondwa, era oluvannyuma ne byeeraga mu kizibu ekikulu ekyatuuka ku nga 22 Okitobba, 1844. Enneyisa y’ababi mu kyawandiiko kino ye nneyisa y’Obwa Papa, era mu kiseera ekyo eky’okugezesebwa, Abamillerite abeesigwa baalanguza, nga bakwatagana n’obubaka bwa Malayika ow’okubiri, nti Ekkanisa ya Bapurotesitanti yali yafuuse abawala ba Ruumi olw’okugaana kwabwe obubaka bwa Abamillerite. Olutalo olwalambulukuka okuva ku ntandikwa nga 19 Epreeri okutuuka ku nkomerero nga 22 Okitobba lwe lweyalabikira enneyisa: oba ey’omunywi w’omwenge gwa Babulooni aneenyumiriza nga bwe yali Belshazzar, oba ey’omuntu ng’a Danyeri mu maaso ga Belshazzar eyatuukirizibwa olw’okukkiriza kwe. Olwo lutalo mwe mwalambulukukira entambuza y’ensonga ezuukusa ensi eri eby’amazima ag’obutaggwaawo agakwata ku bubaka bwa Malayika ow’okusatu. Okutunuulira omutamiivu n’oyo eyatuukirizibwa kuteekeddwa mu mulamwa ogw’okwogerako ku ngeri ensi gy’etiwabulirwa ku nsonga ezo, “Kubanga ensi ejja kujuza okumanya okw’ekitiibwa kya Mukama, ng’amazzi bwe gakingirakira ennyanja.” Okuteekebwa mu musana okwo kwatandikira ku 9/11.
At the conclusion of the history represented in Habakkuk chapter two the Lord suddenly came to His temple on October 22, 1844. He did so in fulfillment of the prophecy that He set forth as Palmoni in verse fourteen of Daniel eight.
Ku nkomerero y’ebyafaayo nga bwe biragibwa mu Habakkuku essuula ey’okubiri, Mukama n’ajja amangu mu yeekaalu ye nga 22 Okitobba 1844. Yabikola bw’atyo mu kutuukiriza obunnabbi lwe yayanjula ng’ayitibwa Palimoni mu Danyeri essuula omunaana, olunyiriri olw’ekkumi nnya.
Palmoni
Palmoni
On the tenth day of the seventh month of the biblical calendar, which in 1844 fell upon the twenty-second day of the tenth month, Habakkuk 2:20 was fulfilled, and the symbolical number “220” can be seen in the ‘chapter and verse’ which identifies a dispensational change in the work of Christ in the heavenly sanctuary. A prophetic characteristic of the one hundred and forty-four thousand is that they are those who follow the Lamb whithersoever He goeth. To follow Christ means to follow Him in His Word.
Ku lunaku olw’ekkumi olw’omwezi ogw’omusanvu ogw’akalenda ka Bayibuli—olunaku olwo mu 1844 lwagwa ku lunaku olw’amakumi abiri mu bbiri olw’omwezi ogw’ekkumi—ebigambo bya Habakuki 2:20 byatuukirira, era omuwendo ogw’ekifaananyi "220" guyinza okulabibwa mu ‘omutwe n’olunyiriri’ ogulaga okukyusibwa kw’ekiseera ky’obuweereza mu mulimu gwa Kristo ewatukuvu ery’omu ggulu. Akabonero akalagirwa mu bunnabbi ak’abantu 144,000 kwe kuba nti be bagoberera Omwana gw’Endiga wonna gy’agenda. Okugoberera Kristo kitegeeza okumugoberera mu Kigambo kye.
In His Word, the number “220” symbolically represents the combination of divinity and humanity, and the very work Christ began on that date was the work of combining His divinity with humanity. In 1844 on the twenty-second day of the tenth month, or symbolically twenty-two times ten equaling “220” (22 X 10 = 220) or you might say, on the very date that equates symbolically to “220,” Habakkuk “2:20” was fulfilled as Christ moved from the holy place to the Most Holy Place to begin the investigative judgment.
Mu Kigambo kye, ennamba “220” mu kifaananyi eyimirira okwegatta kw’obwakatonda n’obuntu bwa muntu, era omulimu nyini Kristo gwe yatandika ku lunaku olwo gwali ogw’okugatta obwakatonda bwe n’obuntu bwa muntu. Mu 1844, ku lunaku olw’amakumi abiri mu bbiri olw’omwezi ogw’ekkumi, oba mu kifaananyi amakumi abiri mu bbiri emirundi kkumi nga gafuka “220” (22 X 10 = 220), oba nga bw’oyinza okugamba nti, ku lunaku ddala olulingana mu kifaananyi ne “220,” Habakkuku “2:20” yatuukirira nga Kristo yava mu Kifo Ekitukuvu n’ayingira mu Kifo Ekitukuvu Ennyo okutandika okusala omusango ogw’okunoonyereza.
Palmoni, the Wonderful Number stands within the ‘question and answer’ that is the central pillar of Adventism and most Adventists are fully unaware of that truth.
Palmoni, Omuwendo Oweyewuunyisa, ayimiridde mu ‘kibuuzo n’okuddamu’ ekiri omugo gw’omu makkati mu miggo egy’okukkiriza kw’Abadiventisiti, era abasinga mu Badiventisiti tebamanyi ddala amazima ago.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
Ekyawandiikibwa ekisinga ebyalala byonna, ekyali omusingi era n’ensika eya wakati ey’okukkiriza okw’Okudda kwa Kristo, kye kyali okulangirirwa nti, ‘Okutuusa ennaku enkumi bbiri n’ebikumi bisatu; awo ekifo ekitukuvu kinaatukuzibwa.’ [Danyeri 8:14.] Olutalo Olukulu, 409.
Daniel chapter eight verses thirteen and fourteen represent a question in verse thirteen that is followed by an answer in verse fourteen. The Hebrew word Palmoni is translated as “that certain saint” in verse thirteen, and that particular name of Christ means the Wonderful Numberer or the Numberer of Secrets.
Mu Danyeri essuula munaana, ekibuuzo mu nnyiriri kkumi na ssatu kiddirirwa eddamu mu nnyiriri kkumi na nnya. Ekigambo ky’Olwebbulaniya ‘Palmoni’ kivvunulwa ‘omutukuvu oyo ow’eky’enjawulo’ mu nnyiriri kkumi na ssatu, era erinnya eryo erya Kristo litegeeza Omubala Ow’ewuunyisa oba Omubala w’Ebyama.
When Ellen White identifies that verse fourteen is the central pillar and foundation of Adventism, she places the divine emphasis upon the question and answer of these two verses which demands that Christ as the Wonderful Numberer must be the primary point of reference. Sister White repeatedly emphasized the importance of viewing Christ as the central truth of any passage, and in verses thirteen and fourteen there is a direct appearance of Christ—“that certain saint,”—who is Palmoni.
Bw’ategeeza Ellen White nti ekitundu eky’ekkumi n’enna kye omugo ogw’omu kkati era n’ensinji y’obwadiventisiti, ateeka essira ery’Obwakatonda ku kibuuzo n’okuddamu ebiri mu bitundu bino byombi, ebyetaagisa nti Kristo, nga Omubalirizi Ow’ewuunyo, abeere eky’okusinziirako ekisooka. Mukyala White yategeeza emirundi mingi obukulu bw’okutunuulira Kristo ng’amazima ag’omu kkati mu kyawandiikibwa kyonna, era mu bitundu ekkumi n’asatu n’ekkumi n’enna waliwo okulabikira kw’enjawulo kwa Kristo—‘oyo mutukuvu omu’—ye Palimoni.
When Adventism rejected the “seven times” of Leviticus twenty-six in 1863, they closed their eyes to Palmoni, for the prophetic structure of the question and answer is based upon the relationship of Moses’ “seven times” and Daniel’s “twenty-three hundred days.” Moses’ “seven times” or twenty-five hundred and twenty years and Daniel’s “twenty-three hundred evenings and mornings” or twenty-three hundred years prophetic relationship is established by time, which is represented by numbers, and the Wonderful Numberer is right in the center of the question and answer that are the central pillar of Adventism. Those who may have read the writings of Josephus might remember his logical arguments identifying two special things created by God. One was the Hebrew language and the other was measurable time, which in turns requires mathematics.
Mu 1863, bwe Obwadiventisiti bwe bagaana “ebiseera musanvu” bya Leviticus 26, baaziba amaso ku Palmoni, kubanga entegeka y’obunnabbi ey’ekibuuzo n’eddamu esinziira ku enkolagana wakati w’“ebiseera musanvu” bya Musa n’“ennaku 2,300” za Danyeri. “Ebiseera musanvu” bya Musa, oba emyaka 2,520, n’“eggulo n’enkya 2,300” eza Danyeri, oba emyaka 2,300, enkolagana y’obunnabbi yaabyo esimbiddwa ku kiseera, ekiragibwa mu nnamba, era Omubalirizi ow’ebyewuunyo ali wakati ddala w’ekibuuzo n’eddamu, ebifuuka empagi ey’omu makkati eya Obwadiventisiti. Abo abayinza okuba nga basomye ebyawandiikiddwa bya Josephus bayinza okkujjukira empaka ze ez’amagezi ezalaga ebintu bibiri eby’enjawulo ebitondebwa Katonda. Ekimu kyali olulimi Olwebbulaniya, ekirala nga kye kiseera ekiyinza okupiimibwa, ekyeetaagisa ebyibalo.
Verse thirteen asks “How long?” The verse does not ask “when,” it asks “how long?” If the question is about duration (how long?) or if the question is about a point in time (when?) is essential to correctly understand. The answer to the question in verse fourteen is either identifying a point in time, or a period of time and possibly both, but whatever the answer may be it must be set within the context of the question of verse thirteen. To rightly divide the word, or that is to say to rightly understand the answer of verse fourteen requires a correct understanding of the context of the question. Is it “when” or “then?”
Olunyiriri olw’ekkumi n’esatu lubuuza nti, 'Okutuusa ddi?' Olunyiriri terubuuza 'ddi,' rubuuza 'okutuusa ddi?' Okutegeera obutuufu kusinga ddala kwetaagisa okumanya obanga ekibuuzo kikwata ku bbanga ly’ekiseera (okutuusa ddi?) oba ku kiseera ekimu ekirambikiddwa (ddi?). Okuddamu ekibuuzo ekiri mu lunyiriri olw’ekkumi n’ena kiyinza okulaga ekiseera ekimu ekirambikiddwa, oba ebbanga ly’ekiseera, era kisoboka n’okukwata byombi; naye kyonna kye kinaaba, kirina okutekebwa mu mbeera eyetoolodde ekibuuzo eky’olunyiriri olw’ekkumi n’esatu. Okugabanya ekigambo mu butuufu, oba nga bwe kitegeeza okutegeera obulungi okuddamu okw’olunyiriri olw’ekkumi n’ena, kuteekwa kubeerako okutegeera okutufu ku mbeera eyetoolodde ekibuuzo. Kiba 'ddi' oba 'olwo?'
The drunkards of Ephraim vaguely teach that verse fourteen is identifying a point in time, which they identify as October 22, 1844, and when they do so they may very well refer to the passage we just cited from The Great Controversy, but God’s Word never changes and it never fails. The question of “how long” is identifying duration, not a point in time. October 22, 1844 began the period of the investigative judgment and the truths associated with that work represent the everlasting gospel and are much more important than simply the date it started.
Abanywa mwenge ab’e Efulayimu bayigiriza mu ngeri etekyekakasa nti olunyiriri lwa kkumi na nnya lulaga akaseera akalambikiddwa, ak’alowozebwa nabo ng’Okitobba 22, 1844; era bwe bakikola bayinza nnyo okudda ku kitundu kye twakyogerako mu kitabo The Great Controversy; naye Ekigambo kya Katonda tekikyuka era tekilema. Ekibuuzo nti “kimala ebbanga ki?” kiraga obuwanvu bw’ebbanga, si kulaga ekiseera ekimu. Ku Okitobba 22, 1844 kwatandika ebbanga ly’omusango ogw’okunoonyereza, era amazima agakwatanira ku mulimu ogwo gakiikirira Enjiri ey’olubeerera ddala era ga mugaso nnyo okusinga olunaku lwe yatandikira lwokka.
The Hebrew grammar is clear, and that identical meaning was translated into the King James Version. Not only is the grammar clearly placing the question in the context of duration, but the question “how long” is a symbol of biblical prophecy. It can be demonstrated upon several witnesses that the question “how long” as a symbol represents the history of 9/11 unto the Sunday law. We will first consider the symbol of “how long” before we return to Palmoni and Joel.
Enkola y’Olwebbulaniya erabika bulungi, era amakulu ago gennyini ge gakyusizibwa mu Enkyusa ya King James. Si kyokka nti enkola y’oluimi eteka ekibuuzo mu mbeera ey’ebbanga mu ngeri entegeerekeka, wabula n’ekibuuzo “kimala ebbanga ki?” kye kabonero mu bubaka bw’obunnabbi bwa Bayibuli. Kisoboka okulaga, okuyita mu bajulizi ab’enjawulo, nti ekibuuzo “kimala ebbanga ki?” nga kabonero kiimira ebyafaayo okuva ku 9/11 okutuuka ku tteeka lya Sande. Tunaasoose okwekenneenya akabonero ka “kimala ebbanga ki?” nga tetunnaddayo eri Palmoni ne Yoweeri.
How Long? Isaiah Six
Bbanga ki? Isaaya Mukaaga
In Isaiah chapter six verse three the angels identify that the earth is full of God’s glory.
Mu Isaaya essuula mukaaga, olunyiriri olw’okusatu, Abamalayika bagamba nti ensi ejjudde ekitiibwa kya Katonda.
And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.
Era omu n'akaabira omulala, n'agamba nti, Mutukuvu, Mutukuvu, Mutukuvu, Mukama ow'eggye; ensi yonna ejjudde ekitiibwa kye. Isaaya 6:3.
Sister White connects the descent of the angel of Revelation eighteen with the angels if verse three.
Mukyala White akwataganya okudda wansi kw’omulayika ow’Okubikkulirwa essuula 18 n’abamalayika ab’omu olunyiriri olwa ssatu.
“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’” Review and Herald, December 22, 1896.
Bwe balaba eby’omu maaso [bamalayika], lwe ensi yonna ejja kujjula ekitiibwa kye, oluyimba olw’obuwanguzi olw’okutendereza ne luyimbiraganwa okuva eri omu ne eri omulala mu kuyimba okw’eddoboozi erirungi, ‘Mutukuvu, Mutukuvu, Mutukuvu, ye Mukama ow’eggye.’ Review and Herald, 22 Desemba, 1896.
Isaiah is at 9/11 and he asks “how long” he must present the message of 9/11 to a Laodicean people who do not wish to see or hear. He is told he must persevere until the cities are broken down, and the destruction of the cities, which begins at the Sunday law when national apostasy is followed by national ruin.
Isaya ali ku 9/11 era abuuza nti, “ndimala bbanga ki” okutambuza obubaka bwa 9/11 eri abantu ba Laodikiya abatayagala kulaba newankubadde okuwulira? Amugambibwa nti alina okweyongerayo okutuusa ebibuga bwe binaamenyebwa, era okuzikirizibwa kw’ebibuga kutandika ku tteeka lya Ssande, nga okukyama okw’eggwanga kulondoolerwa okuzikirira okw’eggwanga.
Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.
Ne njogera nti, Ayi Mukama, kinaabangawo okutuusa ddi? N’anziramu nti, Okutuusa ebibuga lwe binaabeeranga matongo nga tewali ababitulamu, n’amayumba nga tewali muntu, n’ettaka nga lifuuse ddungu ddala; era Mukama anaggyawo abantu n’abatwala ewala nnyo, ne wabeewo okulekebwa okunene wakati mu nsi. Naye ne mu yo mulibeerawo eky’ekkumi, era kijja okudda, ne kiryibwa; ng’omuti ogwa terebinti n’ogw’oaki, nga mu gyo mulimu ekisigadde bwe gisuula amawa gaagyo; bw’atyo ensigo entukuvu y’ene ejja kubeera ekisigadde kyayo. Isaaya 6:11-13.
At 9/11, when the earth was lightened with God’s glory Isaiah is anointed to present the latter rain message and he asks “how long” does he need to present the message of 9/11 to people whose hearts are fat? The answer is “until” the Sunday law, when there will be “a great forsaking in the midst of the land.” The “great forsaking” is accomplished by Laodicean Adventism who Isaiah in chapter twenty-two, represents as Shebna.
Ku 9/11, nga ensi yangazibwa n’ekitiibwa kya Katonda, Isaya afukibwako amafuta okwanjula obubaka bw’Enkuba ey’enkomerero, era abuuza nti, “Kutuusa ddi nnina okwanjula obubaka bwa 9/11 eri abantu abalina emitima emizito?” Eky’okuddamu kwe nti, “okutuusa” ku tteeka lya Sande, lwe walibaawo “okulekerawo okunene mu makkati g’ensi.” “Okulekerawo okunene” kuno kutuukirizibwa mu ObuAdiventisti bwa Laodikya, gw’Isaya mu essuula amakumi abiri mu bbiri alaga ng’a Shebna.
Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:17–19.
Laba, Mukama anakutwala mu kuwambibwa okunene, era ddala anakubikka. Ddala anakukyusa n’amaanyi n’akusuula ng’omupiira mu nsi ennene; eyo we olifa, era eyo amagaali g’ekitiibwa kyo ganaafuuka ensonyi eya nnyumba ya mukama wo. Era ndikugoba mu kifo kyo, era okuva ku ddaala lyo alikusala wansi. Isaaya 22:17-19.
Laodicean Adventism forsake the truth at the Sunday law and are there “overthrown” as represented in Daniel chapter eleven verse forty-one.
Abadiventisiti ab’e Lawodikiya bava ku mazima mu kiseera ky’etteeka lya Sande, era eyo "bagwawo" nga bwe kiragibwa mu Danyeri essuula kkumi n’emu, omutundu amakumi ana mu emu.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Era ajja kuyingira mu nsi ey'ekitiibwa, n'ensi nyingi zijja kusuulibwa wansi: naye bano bajja kuwona mu mukono gwe, Edomu, ne Mowaabu, n'omukulu w'abaana b'Amoni. Danyeri 11:41.
When Isaiah asks “how long,” he is told to present the message to Adventism right up to the Sunday law when the “many” of Daniel eleven verse forty-one will be “overthrown,” when they forsake the Sabbath and God. They will then be spewed out of the mouth of the Lord as represented in the book of Revelation, where all the books of the Bible meet and end, and where Isaiah twenty-two Shebna being “violently” tossed “like a ball into a large country” as they are “removed” “far away.”
Bwe Isaaya bw’abuuza nti, "Okutuusa ddi?", amulagirwa okuleeta obubaka eri Abadiventisiti okutuusa ku tteeka lya Ssande, lwe "abangi" abali mu Danyeri 11:41 bajja "okusuulibwa wansi," bwe balireka Olunaku lwa Ssabbiiti ne Katonda. Olwo balikansizibwa okuva mu kamwa kya Mukama nga bwe kiragibwa mu Kitabo ky’Okubikkulirwa, awo ebitabo byonna eby’Bayibuli mwe bikuŋaanira era mwe bikoma, era mu Isaaya 22 Shebna "mu bukambwe" asuulibwa "ng’omupiira mu nsi ennene" nga "baggibwawo" "wala ddala."
In that time period the remnant, represented as a “tenth” (which is a tithe) “return”; who in the passage are compared to trees which have “substance” that remains when the leaves are cast off. “Leaves” represent profession in prophetic symbolism. When Adventism comes to the Sunday law and accepts the first day of the week in place of God’s Sabbath, they will cast off their leaves of “profession” and no longer claim to uphold God’s seventh-day Sabbath.
Mu kiseera ekyo abasigalayo, abakiikiriddwa ng’ekitundu eky’ekkumi (eky’okuwaayo ekkumi), ‘balikomewo’; era mu kyawandiikibwa bagererwamu n’emiti egirina ‘ekintu ekisigala’ nga amakoola gaagyo gasuuliddwa. ‘Amakoola’ mu bubonero bw’obunnabbi gamiririra okulangirira. Adiventisimu bwe gunaatuuka ku tteeka lya Ssande ne gukkiriza olunaku olwasooka mu wiiki mu kifo kya Ssabbiiti ya Katonda, balikasuula amakoola gaabwe g’ ‘okulangirira’ ne batakyeyita nti bakuuma Ssabbiiti ya Katonda ey’olunaku olw’omusanvu.
“The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded “nothing but leaves.” The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.
Okukolimirwa kw’omuti gw’ettini kwali olugero olwakolebwa mu kikolwa. Omuti ogwo ogutazaala, nga gwekulisa amabaala gaagwo ag’okwekulisa mu maaso gennyini ga Kristo, gwali akabonero k’eggwanga ly’Abayudaaya. Omulokozi yayagala okumanyisa abayigirizwa be ensonga n’obukakafu bw’okuzikirira kwa Isirayiri. Olw’ensonga eno, yagussaamu enjigiriza y’empisa, era n’agukola omwanjulizi w’amazima ga Katonda. Abayudaaya baayimirira nga bayawukana ku mawanga amalala gonna, nga beeyama obwesigwa eri Katonda. Baali bafunye ekisa kye eky’enjawulo, era ne beeyita batuukirivu okusinga abantu bonna abalala. Naye baawononebwa olw’okwagala ensi n’obugwagwa bw’okufuna. Beenyumirizanga mu kumanya kwabwe, naye baali tebamanyi ebyo Katonda by’asaba, era baali bajjudde obukuusa. Ng’omuti ogutazaala, baasaasaanya amatabi gaabwe ag’okwekulisa waggulu, nga gagaggawala mu ndabika, era nga galabika bulungi mu maaso; naye tebaaleeta kintu wabula amabaala bokka. Eddiini y’Abayudaaya, n’yeekaalu yaayo ey’ekitalo, n’ebyoto byayo ebitukuvu, n’abakabona baayo abambadde engule z’obukabona, n’emikolo gyaayo egy’awunyisa, byali ddala birungi mu ndabika ey’ebweru; naye okukkakkamu, okwagala, n’obusaasizi byali bibuze.
“All the trees in the fig orchard were destitute of fruit; but the leafless trees raised no expectation, and caused no disappointment. By these trees the Gentiles were represented. They were as destitute as were the Jews of godliness; but they had not professed to serve God. They made no boastful pretensions to goodness. They were blind to the works and ways of God. With them the time of figs was not yet. They were still waiting for a day which would bring them light and hope. The Jews, who had received greater blessings from God, were held accountable for their abuse of these gifts. The privileges of which they boasted only increased their guilt.” The Desire of Ages. 582, 583.
Emiti gyonna mu nnimiro y’emiiti gy’enkuyu gyali tegirina bibala; naye emiiti egyatalina makoola tegyaleetera kusuubira, era tegyaleetera kwennyamirwa. Byo bye byakiikirira Abamawanga. Baali nga tebalina butukuvu nga bwe baali Abayudaaya; naye tebaali balangiridde nti bawereza Katonda. Tebaali beegulumiza nti balungi. Baali balemedde okulaba ku bikolwa n’engeri za Katonda. Ku bo, ekiseera ky’enkuyu tekyabadde kituuse. Baali bakyalindirira olunaku olwalibaleetera ekitangaala n’essuubi. Abayudaaya, abaaweebwa emikisa eminene okuva eri Katonda, baasigibwa ku musango olw’okukozesa bubi ebiweebwa ebyo. Ebyo bye baalinyumirizaamu byokka byeyongera ku musango gwabwe. The Desire of Ages. 582, 583.
At the Sunday law Laodicean Adventism’s profession of being God’s covenant people is gone as they accept the mark of the covenant of death and reject the seal of the covenant of life. They then cast off their leaves of profession and what is brought to view is a remnant represented by Isaiah, who at 9/11 “returned” to the old paths, were then humbled into the dust when they (Isaiah) realized his corrupted experience, and was thereafter purified with a coal from off the altar. Sister White informs us the coal from the altar represents purification, but purification is simply what is accomplished by the coal touching Isaiah’s lips.
Mu kiseera ky’etteeka lya Ssande, okwewaana kw’Abaventisi b’e Laodikiya nti be bantu ba Katonda ab’endagaano kuba kuvuddewo nga bakiriza akabonero k’endagaano ey’okufa era ne bagaana akasitampu k’endagaano ey’obulamu. Bwe batyo ne baggyako amawa g’okwewaana kwabwe, era ekireetebwa okulabika be basigalawo abakiimiririddwa Isaaya, aba ku 9/11 “baakomawo” mu makubo ag’edda, ne bakkakkanyizibwa okutuuka mu vvu (Isaaya) bwe yategeera obumanyirivu bwe obwawononeka, era oluvannyuma n’atukuzibwa n’ekicweka ky’amakala okuva ku kyoto. Mukyala White atutegeeza nti ekicweka ky’amakala okuva ku kyoto kiyimirira okutukuzibwa, naye okutukuzibwa kye kiva mu makala okukwatako ku mimwa gya Isaaya.
“The live coal is symbolical of purification. If it touches the lips, no impure word will fall from them. The live coal also symbolizes the potency of the efforts of the servants of the Lord.” Review and Herald, October 16, 1888.
Ekikala ekyaaka kikiikirira okutukuza. Bwe kikoma ku mimwa, tewali kigambo ekitali kitukuvu kinaava kuzo. Era ekikala ekyaaka kikiikirira amaanyi g’emirimu gy’abaweereza ba Mukama. Review and Herald, Okitobba 16, 1888.
The “coal” from the altar that are cast to earth in the last days are the coals cast to earth when the seventh and final seal is opened in the first five verses of Revelation chapter eight. Isaiah, and therefore the one hundred and forty-four thousand are purified by the coal touching their lips, but the “coal” is a message. It touches their lips when they take the book out of the angel’s hand and eat.
“Amakala” ag’oku kyoto agasuulibwa ku nsi mu nnaku ez’enkomerero ge gano gennyini agasuulibwa ku nsi bwe kiggulwawo ekisiba eky’omusanvu era ekisembayo mu bitundu ebisooka bitaano by’Essuula ey’omunaana ey’Okubikkulirwa. Nga Isaaya bwe yatukulizibwa, n’olwekyo n’abo 144,000 batukulizibwa akala bwe kakoma ku mimwa gyabwe, naye “akala” kye bubaka. Kakoma ku mimwa gyabwe bwe baggyamu ekitabo mu mukono gwa malaika ne bakirya.
Sanctify them through thy truth: thy word is truth. John 17:17.
Obatukuze mu mazima go: ekigambo kyo kye mazima. Yokaana 17:17.
Those who “return” and become the remnant (residue) are represented as being the oak and teal trees, and just as Christ had “invested the tree with moral qualities, and made it the expositor of divine truth” Isaiah’s trees have the “moral quality” within them as represented by the “substance.” The substance remains with the trees, even when those who were only leaves of profession are cast off. The “holy seed” is the “substance” and Christ is the “holy seed” of prophecy. Those trees who are represented as the remnant and by Isaiah himself in chapter six represents men and therefore humanity and the holy seed represent divinity. Thus, Isaiah six identifies the purification of Adventism from 9/11 unto the Sunday law, and the details which Isaiah contributes to that prophetic history are all represented by his question of “how long”. For Isaiah the answer to “how long” was from 9/11 unto the Sunday law.
Abo ‘abakomawo’ ne bafuuka abasigalira (ebyasigaddewo) balagiddwa ng’emiti gya ‘oak’ ne ‘teal’; era nga bwe Kristo ‘yateekamu omuti obutonde bw’empisa, n’agufuula omunnyonyozi w’amazima ga Katonda’, emiti gya Isaaya girina ‘obutonde bw’empisa’ munda mu gyo, nga kiragibwa ‘substance’. ‘Substance’ esigala ku miti, newankubadde abo abaali nga amabaala g’okweyanjula bokka basuulibwaamu. ‘Embuto entukuvu’ ye ‘substance’, era Kristo ye ‘mbuto entukuvu’ ey’obunnabbi. Emiti egyo agiragiddwa ng’ensigalira, era nga Isaaya yennyini mu kitundu eky’omukaaga agiyogerako, giyimirira mu kifo ky’abantu, n’olwekyo obuntu; ate embuto entukuvu eyimirira obwakatonda. Bwe kityo, Isaaya omukaaga alaga okutukuza obudiventisiti okuva ku 9/11 okutuuka ku tteeka lya Ssande, era ebijjuvu Isaaya by’awayo eri ebyafaayo eby’obunnabbi ebyo byonna biragibwa mu kibuuza kye nti ‘okutuusa ddi’. Ku Isaaya, eky’okuddamu ku ‘okutuusa ddi’ kyali okuva ku 9/11 okutuuka ku tteeka lya Ssande.
How Long? 1840–1844
Okutuusa ddi? 1840-1844
August 11, 1840 typified 9/11 and with the prophetic history of August 11, 1840 unto October 22, 1844 the battle of Mount Carmel between Elijah and Jezebel’s prophets took place. Ultimately the prophets of Baal were demonstrated to be false prophets and executed by Elijah, but at the very outset of the confrontation Elijah asked the question, “how long” halt you between two opinions.
August 11, 1840 kyali ekifaananyi kya 9/11, era mu byafaayo eby’obunnabbi okuva ku August 11, 1840 okutuuka ku October 22, 1844, olutalo ku Olusozi Karameli wakati wa Eriya ne bannabbi ba Yezabele lwaliwo. Oluvannyuma, baalagibwa nti bannabbi ba Bbaali baali bannabbi ab’obulimba era Eriya n’abattira, naye ku ntandikwa ddala y’okutuukana kwabwe Eriya yabuuza nti, "Muligaata okutuusa ddi wakati w’ebirowoozo bibiri?"
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.
Awo Eriya n’ajja eri abantu bonna, n’agamba nti, Munaazengereza okutuusa ddi wakati w’ebirowoozo ebiri? Mukama bw’aba Katonda, mumugoberere; naye Baali bw’aba Katonda, mumugoberere. Abantu ne batamuddamu kigambo na kimu. Awo Eriya n’agamba abantu nti, Nze, era nze nzekka, nsigadde nnabbi wa Mukama; naye bannabbi ba Baali bali abasaajja ebikumi bina n’amakumi ataano. 1 Bassekabaka 18:21, 22.
Elijah is at August 11, 1840; asking that generation whether the Millerite message is true or is it false? It is another message to Laodicea, as was Isaiah six.
Eriya ali ku nga 11, Agusito 1840; ng’abuuza ab’emulembe ogwo oba obubaka bwa Abamilerite bwa mazima oba si bwa mazima? Kino kye obubaka obulala eri Lawodikiya, nga bwe kyali mu Isaaya mukaaga.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.
Enkumi za abantu zaatwalibwa okukkiriza amazima agabuulibwa William Miller, era abaddu ba Katonda ne bazuukizibwa mu mwoyo n’amaanyi ga Eriya okulangirira obubaka. Nga Yokaana, omubanjirizi wa Yesu, abo abaabuulira obubaka buno obw’obunywevu ne bawulira nga basaanidde okuteeka ensala ku mizi gy’omuti, ne bayita abantu okuzaala ebibala ebikwatagana n’okwenenya. Obujulirwa bwabwe bwali bwa kuleetera okuzuukuka era okukosa amakanisa mu maanyi, ne bubikkula obw’obuntu bwazo obutuufu. Era bwe wali wawuulirwa okulabula okunywevu okw’okudduka okuva mu busungu obugenda okujja, abangi abaali bagattiddwa n’amakanisa ne bakkiriza obubaka obuwonya; ne balaba okuddayo emabega kwabwe, era ne beekaabira n’amaziga ag’okwenenya ag’amaanyi n’ennaku ennyo ey’omu mmeme, ne beetoowaza mu maaso ga Katonda. Era Omwoyo wa Katonda bwe yatuula ku bo, ne bayamba okulangirira nti, ‘Mutye Katonda, mumuwe ekitiibwa; kubanga essaawa y’okusala kwe omusango etuuse.’ Early Writings, 233.
In the testing history of 1840 to 1844 the Protestants who rejected the message of Elijah became the daughters of Rome and surrendered the mantle of Protestantism unto Millerite Adventism. With Isaiah and Elijah, we have two witnesses which testify to the fact that the question “how long” is a symbol of the history that begins at 9/11 and ends at the Sunday law. In the Millerite history August 11, 1840 aligns with 9/11, and October 22, 1844 aligns with the Sunday law. When fire came down out of heaven and consumed Elijah’s offering the twelve stones were all illuminated with the offering, thus marking the one hundred and forty-four thousand as an ensign represented as illuminated stones. The false prophets were then slain by Elijah just as the United States, the false prophet is slain as the sixth kingdom at the Sunday law.
Mu byafaayo by’okukemebwa okuva mu 1840 okutuuka mu 1844, Aba-Protestanti abagaana obubaka bwa Eriya baafuuka bawala ba Loma era ne bawaayo omwambalo gwa Protestantismu eri Adiventisimu ey’Abamillerite. Wamu ne Isaaya ne Eriya, tulina abajulizi babiri abajulira nti ekibuuzo “kimala wa?” kye kabonero ka byafaayo ebyatandika ku 9/11 ne bikkakkana ku tteeka lya Ssande. Mu byafaayo by’Abamillerite, August 11, 1840 kikwatagana ne 9/11, ate nga October 22, 1844 kikwatagana ne tteeka lya Ssande. Bwe waava omuliro okuva mu ggulu ne gulyawo ekiweebwayo kya Eriya, amayinja kkumi n’abiri gonna ne gaaka wamu n’ekiweebwayo; era kino ne kimaka abantu 144,000 ng’akabonero, nga kiimirirwa ng’amayinja agaka. Aba nnabbi ab’obulimba ne battibwa Eriya, nga bwe kityo n’Amerika, nnabbi w’obulimba, ekuttibwa ng’obwakabaka omukaaga ku tteeka lya Ssande.
Isaiah six is emphasizing a testing, purging and purification process among God’s people from 9/11 unto the Sunday law. Elijah is addressing the Laodicean attitude of God’s people, but also providing evidence between a true and false prophet and in turn a true or false message. Thus, beginning from August 11, 1840 and ending on October 22, 1844 a prophetic test was brought upon the Protestants of the period of Sardis, and just as the fire at Mount Carmel produced a division into two classes, two classes were manifested in 1844. One class in the testing process was the soon-to-be “former” covenant people, and the other class was Millerite Adventism that God would enter into covenant with on October 22, 1844. The period of testing and division is the story of the vineyard as Millerite Adventism was shown to be the true prophet at the same point that Sardian Protestantism began to fulfill its role as apostate Protestantism. Just as the prophets of Baal were exposed as false, so to was the former covenant people exposed and then identified by the Millerites as a daughter of Rome. The story of Mount Carmel and also the fulfillment of that history in the time of the Millerites provides a second witness to Isaiah six’s that the question, “how long” is a symbol of the period of time from 9/11 unto the Sunday law.
Isaaya 6 esimbisa ku nteekateeka ey’okugezesebwa, okusunsulwa n’okutukuza mu bantu ba Katonda okuva ku 9/11 okutuuka ku tteeka erya Sande. Eriya ayogera ku mwoyo gwa Lawodikiya ogw’abantu ba Katonda, ate era awa obujulizi wakati w’annabbi ow’amazima n’ow’obulimba, ne bwe kityo wakati w’obubaka obw’amazima n’obw’obulimba. Noolwekyo, okuva nga 11 Agusito 1840 okutuuka nga 22 Okitobba 1844, waliwo olukemebwa olw’obunnabbi olwaleetebwa ku Baprotestanti b’ekiseera kya Saadi, era nga bwe kyali ku Lusozi Kalumeli omuliro bwe waleta okugabanyizibwa mu bibinja bibiri, mu 1844 ne byeyoleka bibinja bibiri. Ekibinja kimu mu nteekateeka y’okugezesebwa kyali kya bantu b’Endagaano abaali nga bagenda okulekebwa nga bantu b’endagaano, ate ekirala kyali Abadiventisi ba Millerite Katonda be yayingira nabo mu ndagaano nga 22 Okitobba 1844. Ekiseera eky’okugezesebwa n’okugabanyizibwa kye lugero lw’ennimiro y’emizabbibu, kubanga ObuAdiventisi bwa Millerite bwalabisibwa ng’annabbi ow’amazima mu kiseera kye kimu Baprotestanti ba Saadi bwe baatandika okutuukiriza ekifo kyabwe ng’Abaprotestanti abajeemu. Nga nnabbi ba Baali bwe baalabisibwa ng’ab’obulimba, bw’atyo n’abantu b’Endagaano abaayawulwamu baalabisibwa ne bamanyibwa Abamillerite nga muwala wa Loma. Olugero lwa Lusozi Kalumeli era n’okutuukirira kw’ebyafaayo ebyo mu mirembe gya Abamillerite biwa obujulizi obw’okubiri eri Isaaya 6 nti ekibuuzo, “kimala wa,” kibeera akabonero akalaga ekiseera okuva ku 9/11 okutuuka ku tteeka erya Sande.
“‘Lord God of Abraham, Isaac, and of Israel,’ the prophet pleads, ‘let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word. Hear me, O Lord, hear me, that this people may know that Thou art the Lord God, and that Thou hast turned their heart back again.’
'Ai Mukama Katonda wa Ibulayimu, wa Isaaka, ne wa Isirayiri,' nnabbi asaba, 'bimanyike leero nti ggwe oli Katonda mu Isirayiri, era nze ndi omuweereza wo, era nti nkoze ebyo byonna ku kigambo kyo. Mpulirize, Ai Mukama, mpulirize, abantu bano bamanye nti ggwe oli Mukama Katonda, era nti okyusizza emitima gyabwe okubiddamu gyoli.'
“A silence, oppressive in its solemnity, rests upon all. The priests of Baal tremble with terror. Conscious of their guilt, they look for swift retribution.
Obusirisi obuzitowa olw’obukakafu bwabwo butudde ku bonna. Abakabona ba Baali bakankana olw’entiisa. Nga bamanyi omusango gwabwe, balindirira ekibonerezo eky’amangu okubatuukako.
“No sooner is the prayer of Elijah ended than flames of fire, like brilliant flashes of lightning, descend from heaven upon the upreared altar, consuming the sacrifice, licking up the water in the trench, and consuming even the stones of the altar. The brilliancy of the blaze illumines the mountain and dazzles the eyes of the multitude. In the valleys below, where many are watching in anxious suspense the movements of those above, the descent of fire is clearly seen, and all are amazed at the sight. It resembles the pillar of fire which at the Red Sea separated the children of Israel from the Egyptian host.
Eriya bwe yamala okumaliriza okusaba kwe, amangu ddala emirimi gy’omuliro, ng’obumyansa obwakaka nnyo, ne gigwa okuva mu ggulu ku kyoto ekyali kizimbiddwa, omuliro ne gulya ekiweebwayo, ne gunywamwo amazzi agali mu kidobo, era ne guzikiriza n’amayinja g’ekyoto. Obw’ekitangaala bw’omuliro butangaaza olusozi era ne buzibya amaaso g’ekibiina ky’abantu. Mu biwonvu wansi, awali bangi abatunula nga bakweraliikirira nnyo ku by’okukola kw’abo abali waggulu, okugwa kw’omuliro kulabika bulungi, era bonna ne beewuunya nnyo ekyo kye balaba. Kifaananako omuddundu gw’omuliro ogw’ewa Ennyanja Emyufu, ogw’eyayawula abaana ba Isiraeri okuva mu ggye ly’Abamisiri.
“The people on the mount prostrate themselves in awe before the unseen God. They dare not continue to look upon the Heaven-sent fire. They fear that they themselves will be consumed; and, convicted of their duty to acknowledge the God of Elijah as the God of their fathers, to whom they owe allegiance, they cry out together as with one voice, ‘The Lord, He is the God; the Lord, He is the God.’ With startling distinctness the cry resounds over the mountain and echoes in the plain below. At last Israel is aroused, undeceived, penitent. At last the people see how greatly they have dishonored God. The character of Baal worship, in contrast with the reasonable service required by the true God, stands fully revealed. The people recognize God’s justice and mercy in withholding the dew and the rain until they have been brought to confess His name. They are ready now to admit that the God of Elijah is above every idol.” Prophets and Kings, 153.
"Abantu abali ku lusozi bagwa wansi ne bevuunika mu kutya n’ekitiibwa mu maaso ga Katonda atalabika. Batya nnyo ne tebagumira kwongera okutunuulira omuliro oguvudde mu ggulu. Batya nti bo bennyini banaayokebwa; era, bwe bakakasibwa mu mitima gyabwe obuvunaanyizibwa bwabwe okukkiriza Katonda wa Eriya nti ye Katonda wa bajjajjaabwe, gwe balina okumugondera, ne bakaaba wamu ng’eddoboozi limu nti, ‘Mukama, Ye Katonda; Mukama, Ye Katonda.’ N’obulambulufu obw’ekitalo okukaaba okwo ne kuwuumira ku lusozi ne kuddirira mu kyasa ekiri wansi. Oluvannyuma Isirayiri n’azukuka, ng’atakyakyamiddwa, era ng’ayenenya. Oluvannyuma abantu ne balaba engeri gye bamunyoomye nnyo Katonda. Enkula y’obusinza bwa Baali, bw’egereranyiziddwa n’okuweereza okutegeerekeka okusabibwa Katonda ow’amazima, erabika ddala. Abantu bakkiriza obwenkanya bwa Katonda n’ekisa kye mu kuziyiza omusulo n’enkuba okutuusa lwe baleeteddwa okwatula erinnya lye. Kaakano bali beetegefu okukiriza nti Katonda wa Eriya ali waggulu w’abalubaale bonna." Abannabbi n’Abakabaka, 153.
How Long? Moses
Ebbanga ki? Moses
The first time the symbolic question, “how long” is raised in the prophetic Word is in the eighth plague upon the Egyptians in the time of Moses. The eighth plague is “locusts” (a symbol of Islam) that are brought by an “east wind” (a symbol of Islam).
Omulundi ogusooka lwe kibuuzibwa ekibuuzo ky'ekifaananyi, ‘kinaamalira ddi,’ mu Kigambo eky’obunnabbi, ye mu kibonerezo eky’omunaana ekyakuba Abamisiri mu biro bya Musa. Ekibonerezo eky’omunaana kye ‘enzige’ (akabonero akukiikirira Obusiraamu) ezireetebwa omuyaga ogw’obuvanjuba (akabonero akukiikirira Obusiraamu).
And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the Lord God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me. Else, if thou refuse to let my people go, behold, tomorrow will I bring the locusts into thy coast: And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field: And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers’ fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh.
Awo Musa ne Alooni ne bayingira eri Falaawo, ne bamugamba nti, Bw’ati bw’ayogera Mukama Katonda w’Abebbulaniya: Okutuusa ddi ojja kugaana okwewombeeka mu maaso gange? Leka abantu bange bagende banzweereze. Naye obanga ogaana okuleka abantu bange bagende, laba, enkya ndireeta enzige mu nsalo z’ensi yo: Ziribbikka obuso bw’ensi, ne tewakyalabika n’ensi; era zirirya ebisigalira ebyawonyeewo, ebyabasigalira okuva ku muzira, ne zirirya buli muti ogubakulira mu nnimiro: Era zijjula amayumba go, n’amayumba g’abaddu bo bonna, n’amayumba g’Abamisiri bonna; ebitalabangako newankubadde bakitaawo bo, wadde bajjajja bo, okuva ku lunaku lwe baali ku nsi okutuusa leero. N’akyuka, n’afuluma mu maaso ga Falaawo.
And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the Lord their God: knowest thou not yet that Egypt is destroyed?
Abaweereza ba Falaawo ne bamugamba nti, Okutuusa ddi omusajja ono anaatubera ffe mutego? Leka abasajja bagende, baweereze Mukama Katonda waabwe; tonamanya nti Misiri ezikiridde?
And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the Lord your God: but who are they that shall go?
Era Musa ne Alooni ne baleetebwa nate eri Falaawo: n’abagamba nti, Mugende, muweereze Mukama Katonda wammwe: naye baani abaligenda?
And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the Lord.
Era Musa n’agamba nti, Tuligenda n’abato baffe n’abakadde baffe, n’abaana baffe abalenzi n’abaana baffe abawala, n’endiga zaffe n’ente zaffe tuligenda nazo; kubanga tuteekwa okukolera Mukama embaga.
And he said unto them, Let the Lord be so with you, as I will let you go, and your little ones: look to it; for evil is before you. Not so: go now ye that are men, and serve the Lord; for that ye did desire. And they were driven out from Pharaoh’s presence.
N'abagamba nti, Mukama abeere nammwe bw'atyo, nga bwe ndibaleka mugende, mmwe n'abaana bammwe abato; mwegendereze; kubanga ekibi kiri mu maaso gammwe. Si bwe kityo: mugende kaakano mmwe abasajja, muweereze Mukama; kubanga kye kye mwasaba. Ne bagobebwa mu maaso ga Falaawo.
And the Lord said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left. And Moses stretched forth his rod over the land of Egypt, and the Lord brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts. And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such. For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.
Awo Mukama n’agamba Musa nti, Golola omukono gwo waggulu w’ensi ya Misiri olw’enzige, zityo zijje zirinnye ku nsi ya Misiri, zirye buli ssubi ery’ensi, ne byonna bye lekerawo omuzira. Awo Musa n’agolola omuggo gwe waggulu w’ensi ya Misiri; ne Mukama n’aleeta empewo ey’ebuvanjuba ku nsi olunaku olwo lwonna, n’ekiro kyonna; awo obudde bwe bwakya, empewo ey’ebuvanjuba n’eziza enzige. Enzige ne zirinnya ku nsi yonna eya Misiri, ne zituula mu bitundu byonna bya Misiri; zaali ez’akabi ennyo; tewaaliiko enzige nga zo ezaliwo edda emabega waazo, so tezijja kubeerawo nga ezo oluvannyuma. Kubanga zaabuutikira amaaso g’ensi yonna, n’ensi ne fuuka mu kizikiza; ne zirya buli ssubi ery’ensi, n’ebibala by’emiti byonna bye lekerawo omuzira; so tewaasigalawo kintu kyonna kiragala mu miti, newaakubadde mu ssubi ery’omu ttaka, mu nsi yonna eya Misiri.
Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the Lord your God, and against you. Now therefore forgive, I pray thee, my sin only this once, and intreat the Lord your God, that he may take away from me this death only. And he went out from Pharaoh, and intreated the Lord. And the Lord turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt. Exodus 10:3–19.
Awo Falaawo n’ ayita Musa ne Alooni mu bwangu; n’abagamba nti, Nnyonoonye mu maaso ga Mukama Katonda wammwe, era ne mu maaso gammwe. Kale kaakano, mbegayiridde, munsonyiwe ekibi kyange omulundi guno gwokka, era musabe Mukama Katonda wammwe aggyeko ku nze okufa kuno kwokka. N’ava awali Falaawo, n’asaba Mukama. Era Mukama n’aleeta omuyaga ogw’obugwanjuba ogw’amaanyi ennyo, ogwaggyawo enzige, ne guzisuula mu Ennyanja Emyufu; tewasigalamu na nzige n’emu mu nsalo zonna eza Misiri. Okuva 10:3-19.
First “the Lord God of the Hebrews” asks, How long wilt thou refuse to humble thyself before me?” and then Pharaoh’s servants thereafter asked Pharaoh again, “How long shall this man be a snare unto us?” The question is asked during the eighth plague, which aligns with 9/11 for several reasons. The tenth plague is the slaying of the first born, which aligns with the cross and is followed by the disappointment by the Red Sea, which inspiration aligns with the disappointment of the disciples at the cross, which aligns with the great disappointment of the Millerites in 1844. Those three witnesses all align with the Sunday law. The tenth plague is the Sunday law and two plagues earlier the eighth plague brought the “locusts” upon an “east wind.” The “locusts” filled the entire earth, just as Islam is shaking the entire world today as it has spread its darkness through forced immigration. The “desert locust’s” Latin name is “locusta migratoria,” representing the spread of Islam through immigration that is typified in the natural world as migration.
Okusooka, “Mukama Katonda w’Abebbulaniya” abuuza nti, “Olituusa ddi okugaana okwewombeeka mu maaso gange?” era oluvannyuma abaddu ba Falaawo ne babuuza Falaawo nate nti, “Alituusa ddi omusajja ono okutubeera omutego?” Ekibuuzo kino kibuzibwa mu mukuba ogw’omunaana, ogukwatagana ne 9/11 olw’ensonga nnyinji. Omukuba ogw’ekkumi kwe kutta ab’olubereberye, ogukwatagana n’omusalaba, era ne guddirirwa okwenyamira okwali ku Nnyanja Emyufu, nga obulagirizi bukwataganya n’okwenyamira kw’abayigirizwa ku musalaba, era kino kikwatagana n’Ennaku Enkulu z’Abamilerayiti mu 1844. Abo bajulizi basatu bonna bakwatagana n’etteeka lya Ssande. Omukuba ogw’ekkumi lye tteeka lya Ssande, ate amakuba abiri nga gasooka, omukuba ogw’omunaana yaleeta “enzige” ku “muyaga ogw’ebuvanjuba.” “Enzige” zaajjula ensi yonna, nga n’Islamu bwe kikankanya ensi yonna leero nga kyasaasaanya ekizikiza kya kyo okuyita mu kusenga okuwalirizibwa. Erinnya lya Layitini ly’“enzige z’eddungu” lye “locusta migratoria,” eritegeeza okusaasaana kw’Islamu okuyita mu kusenga, ekirabikira mu nsi y’obutonde ng’okusenguka.
The ninth plague was a darkness that could be felt.
Ekibonobono eky’omwenda kyali ekizikiza ekyakwatika.
And the Lord said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. Exodus 10:21–23.
Awo Mukama n’agamba Musa nti, Goolola omukono gwo eri eggulu, wabeere ekizikiza ku nsi y’e Misiri, ekizikiza ekikwatibwa. Awo Musa n’agolola omukono gwe eri eggulu; ne wabaawo ekizikiza ekikakali mu nsi yonna y’e Misiri ennaku ssatu: Ne bataalabagana, so tewaali avudde mu kifo kye ennaku ssatu: naye abaana ba Isirayiri bonna baalina omusana mu maka gaabwe. Okuva 10:21-23.
In the symbolism of “how long” represented by Mount Carmel and Elijah there is a distinction manifested when the fire comes down out of heaven. Elijah’s God did what Baal cannot do. In Millerite history the distinction was made between fallen Sardian Protestantism and Millerite Adventism. With Moses the distinction was darkness or light. There was light in the Hebrew homes. Isaiah further informs us that those who have no light in Moses line, who are also those destroyed by Elijah, and those who lose the mantle of Protestantism in the Millerite time period are a “people” who “hear” “indeed, but understand not; and see” “indeed, but perceive not.” Then a pronouncement is made of these people which states, “Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”
Mu kifaananyi ky’ ‘okutuusa wa’ ekiyimirizibwa mu Mount Carmel ne Eriya, waliwo enjawulo eyalabika bwe muliro ne gukka okuva mu ggulu. Katonda wa Eriya yakola kye Baali tasobola kukikola. Mu byafaayo by’Abamillerite enjawulo yakolebwa wakati w’obupurotesitanti bwa Sardis obwagwa n’Adiventisimu ey’Abamillerite. Ku Musa, enjawulo yali wakati w’ekizikiza n’omusana. Waaliwo omusana mu maka g’Abaebbulayimu. Isaaya atutegeeza era nti abo abatalina musana mu ngeri Musa gye yalagamu enjawulo, ate be bennyini abazikirizibwa Eriya, n’abo abafiirwa ekkanzu y’obupurotesitanti mu biro by’Abamillerite, be ‘bantu’ abawulira ddala naye tebategeera; era balaba ddala naye tebalengera. Oluvannyuma ne wabaawo ekiragiro ku bantu bano ekiyogera nti, ‘Ggaza omutima gw’abantu bano, oteeke obuzito ku matwi gaabwe, oggalire amaaso gaabwe; baleme okulaba n’amaaso gaabwe, baleme okuwulira n’amatwi gaabwe, baleme okutegeera n’omutima gwabwe, baleme okukyuka, era baleme okuwonyebwa.’
Willing to do the work, but overwhelmed with the assignment to preach to those who will not listen Isaiah “then said,” “Lord, how long?”
Ali mwetegefu okukola omulimu, naye obuvunaanyizibwa obw’okubuulira abo abatayagala kuwulira bwamusemerera; Isaaya n’agamba nti, "Ayi Mukama, okutuusa ddi?"
The last three of Egypt’s ten plagues provide a witness of the three steps from 9/11 unto the Sunday law. On August 11, 1840 the first angel’s message was empowered, and on April 19, 1844 the second angel arrived and was empowered at the Exeter Camp Meeting August 12–17, and the third angel arrived on October 22, 1844. The third angel aligns with the Sunday law, and therefore identifies a three-step process for you cannot have a third, without a first and a second.
Amakuba aga Misiri ekkumi, agatatu agasembayo, gawa obujulizi bw’emitendera esatu okuva ku 9/11 okutuuka ku tteeka erya Sande. Ku August 11, 1840 obubaka bwa malayika asooka bwateekebwamu amaanyi, era ku April 19, 1844 malayika ow’okubiri yatuuka era obubaka bwe bwateekebwamu amaanyi mu Exeter Camp Meeting ku August 12-17, ate malayika ow’okusatu n’atuuka ku October 22, 1844. Malayika ow’okusatu akwatagana n’etteeka erya Sande, era ky’ava alaga nti waliwo emitendera esatu kubanga tosobola okuba n’ow’okusatu awatali asooka n’ow’okubiri.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
Obubaka obusooka n’obw’okubiri bwaweebwa mu 1843 ne 1844, era kaakano tuli mu kulangirirwa kw’obubaka obw’okusatu; naye obubaka bwonna busatu bukyateekwa okulangirirwa. Kikulu nnyo kaakano, nga bwe kyali edda n’edda, nti biddemu okubuulirwa abo abanoonya amazima. Mu kuwandiika ne mu kwogera tulina okulangirira, nga tulaga ennyiriri yaabyo, n’enkozesa y’obunnabbi etutwala ku bubaka bw’omulayika ow’okusatu. Tewasobola kubaawo obubaka obw’okusatu nga tewali obusooka n’obw’okubiri. Obubaka buno tulina okubuwa ensi mu biwandiiko, mu mboozi n’okubuulira, nga tulaga mu nteekateeka y’ebyafaayo eby’obunnabbi ebintu ebibaddewo n’ebigenda okujja. Obubaka Obulondeddwa, kitabo 2, 104, 105.
The tenth plague of Egypt has been aligned by inspiration with the cross and the following disappointment associated with it. The tenth plague is therefore the third message, which of prophetic necessity must be preceded by a first and second message. At 9/11 the Lord asked Pharaoh, “how long” and immediately thereafter Pharaoh’s servants also asked, “how long.” After Moses delivered God’s question of “how long” to Pharaoh, and just before the servants repeat the question of Moses to Pharaoh, Moses marks a turning point as, “he turned himself, and went out from Pharaoh.” Exodus 10:6.
Ekibonerezo eky’ekkumi eky’e Misiri kyafaananyiziddwa, ng’okulabirizibwa kw’Omwoyo bwe kwalaga, ne musaalaba n’obwennyamivu obwaddirira obugattiddwa nakyo. Noolwekyo ekibonerezo eky’ekkumi kye bubaka obw’okusatu, obw’obunnabbi obusaanidde okusookerwako n’obubaka obusooka n’obw’okubiri. Ku 9/11 Mukama yabuuza Farawo nti, “olituusa ddi,” era amangu ddala oluvannyuma n’abaddu ba Farawo nabo ne babuuza nti, “olituusa ddi.” Musa bwe yamaze okuwa Farawo ekibuuzo kya Katonda ekigamba, “olituusa ddi,” era nga tekinnaba kubeerawo nga abaddu baddamu ekibuuzo kya Musa eri Farawo, Musa alaga ekikyukakyuka mu bigambo bino: “n’akyuka, n’afuluma awali Farawo.” Okuva 10:6.
9/11 was a prophetic turning point, that was typified when Moses delivered the plague of locusts that came on the east wind.
9/11 kyali eky’okukyukirako eky’obunnabbi, ekyo ekyalabirizibwa Musa bwe yaleeta ekibonerezo ky’enzige ekyajja n’empewo ey’ebuvanjuba.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given.” Bible Echo, August 26, 1895.
Waliwo ebiseera ebifuuka enkyukakyuka nnene mu byafaayo by’amawanga n’ekkanisa. Mu kulabirira kwa Katonda, bwe bituuka ebiseera bino eby’ekizibu eby’enjawulo, omusana ogw’ekiseera ekyo guweebwa. Bible Echo, Agusito 26, 1895.
The next plague produced darkness or light depending on which class you were in. 9/11 was a “turning point in the history of nations and of the church.” At that point God’s people were called to return and walk in the old paths, but they refused to walk therein and hearkened not to the sound of the trumpet. A separation between darkness and light was accomplished after Elijah, and Moses asked, “how long?” She further states in the passage:
Ekikolimo ekiddako kyaleeta ekizikiza oba omusana, okusinziira ku kibinja omuntu mwe yali. 9/11 kyali "ekiseera eky'okukyuka mu byafaayo by'amawanga n'ekkanisa." Mu kiseera ekyo, abantu ba Katonda baayitibwa okuddayo ne batambulira mu makubo ag'edda, naye baagaana okutambulirangamu era ne batawulira eddoboozi ly'ekkondeere. Okukyawulwa wakati w'ekizikiza n'omusana kwatuukirizibwa oluvannyuma lwa Eriya, era Musa n'abuuza nti, "kutuusa wa ddi?" Era ayongerako mu kyawandiiko nti:
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.
Mu byafaayo by’amawanga n’eby’ekkanisa, waliwo ebiseera ebifuuka obusale bw’oluvungo. Mu bw’okulabirira bwa Katonda, bwe bituuka ebizibu bino eby’enjawulo, omusana ogw’ekiseera ekyo guweebwa. Bwe gukirizibwa, wabaawo okulakulana okw’omwoyo; bwe gugaanibwa, okudda emabega mu by’omwoyo n’okuzikirira bigoberera. Bible Echo, Agusito 26, 1895.
We will continue the subject of “how long” in the next article.
Tujja kugenda mu maaso n’ensonga ya "how long" mu kiwandiiko ekiddako.
“In May, 1842, a General Conference was convened in Boston, Massachutes. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.
Mu mwezi gwa Mayi, mu 1842, waakubibwa Olukiiko Olukulu e Boston, Massachutes. Ku ntandikwa y’okusisinkana kuno, ab’oluganda Charles Fitch ne Apollos Hale, ab’e Haverhill, baaleeta obunnabbi obwalagirwa mu bifaananyi obwa Danyeri ne Yokaana, bye baali baapenta ku lugoye, n’ennamba z’obunnabbi, nga ziraga okutuukirira kwabyo. Ow’oluganda Fitch, ng’ategeeza ku lupande lwe mu maaso g’Olukiiko, yagamba nti, bwe yali ng’akebera obunnabbi buno, yali alowooza nti singa asobola okufuna ekintu eky’ekika kino nga bwe kyanjuliiddwa wano, kikyanguyiza ensonga era kikumuyamba okugiyanjulira abawuliriza nga kyangu. Wano waaliwo omusana ogw’amaanyi ogwongera mu kkubo lyaffe. Abo ab’oluganda baali bakola kye Mukama yalaga Habakkuku mu kwolesebwa kwe emyaka 2,468 emabega, ng’agamba, ‘Wandiika ekyolesebwa, okifuule kirabika bulungi ku bipande, alyoke adduke agisoma; kubanga ekyolesebwa kikyali kya kiseera ekitegekeddwa.’ Habakkuku 2:2.
“After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.
"Oluvannyuma lw'okukubaganya ebirowoozo ku nsonga eno, ne bakkiriziganya bonna okukubisa ebipande ebikumi bisatu ebifaanagana n'kino mu ngeri ya lithograph, ekyo ne kikolebwa mangu. Byayitibwa 'ebipande bya '43'. Olukiiko luno lwali lw'obukulu ennyo." Ebyafaayo by'obulamu bwa Joseph Bates, 263.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
Ndabye nti chaati eya 1843 yakulembeddwa n’omukono gwa Mukama, era nti tekirina kukyusibwa; nti ennamba zaali nga bwe yabadde ayagala zibeere; nti omukono gwe gwali waggulu era ne gukisa ensobi mu nnamba ezimu, ne kiba nti tewali asobola okugiraba okutuusa lwe yaggyamu omukono gwe. Ebiwandiiko Ebyasooka, 74.
“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.
“Bwali bujulizi obw’awamu obw’ababuulizi n’amawulire ag’Okudda kwa Kristo okw’Okubiri, bwe baali bayimiridde ku ‘nzikiriza eyasooka,’ nti okufulumizibwa kw’ekipande kyali kutuukirizibwa kwa Kaabakuuku 2:2, 3. Obanga ekipande kyali nsonga ey’obunnabbi (era abo abakigaana bava ku nzikiriza eyasooka), kale kiddirira nti B.C. 457 gwe gwali omwaka ogw’okutandikirako okubala ennaku 2300. Kyali kyetaagisa nti 1843 yandibadde ekiseera ekisooka okufulumizibwamu, kisobozese ‘okwolesebwa’ ‘okulwawo,’ oba okubeerawo ekiseera eky’okulwawo, mwe baali okulambalamba n’okwebaka ekibiina ky’abawala ku nsonga ennene ey’ebiseera, nga tebanazuukusibwa na Kukaaba kwa Mu ttumbi.” Second Advent Review and Sabbath Herald, Ekitundu I, Ennamba 2, James White.